法華玄義釋籤 20.40

20.40

次本門者，例於迹門，又為三：先標，次立本門三種法相，謂亦有頓漸不定，三正明開合。次又二：初通示本從一佛界開出無量形類，次結此等形類不出頓等三法。次正開合中準望於迹本，但是此諸開合之法，在久本上故即成本，例應可解，欲令易見故更明之，但是本初成道作斯設化耳。初一法中亦先開合，次結。約二法論開合中「本是如來藏」者，即是法華正體一實之理，故名為藏。實理之中備有同體權實之法，名為半滿，眾生不解是故開出帶半之滿，如般若部對二乘半以明於滿。又亦不解，是故更開破半之滿，謂方等部，凡所說大多破二乘。又亦不解，更開單半，謂鹿苑教。所言二者，由立半名，以對於滿。然法華前未有半名，來至法華涅槃等部說於教意，方稱為半。鹿苑唯小，故永不立半教之名，方等彈斥小乘絕分，何半之有？般若付財尚無悕取，猶屬他人亦不名半。如世半字堪助成滿，故名為半。今以此半而對於滿，故亦名半，此從不思議二，開思議之二，今合思議之二，歸於不思議二，不思議二純一醍醐。

Next, as for the gate of the origin, it is analogized to the gate of traces, and likewise divided into three: first, it marks [the topics]; second, it establishes the three kinds of dharmalakṣaṇas of the gate of the origin—meaning that there are also the sudden, gradual, and indeterminate; third, it properly explains opening and combining. The second further has two parts: first, it generally shows that originally from the single Buddha-realm, immeasurable bodily forms and types are opened forth; second, it concludes that these bodily forms and types do not go beyond the three dharmas such as the sudden. Next, in the section properly discussing opening and combining, drawing an analogy to the traces and the origin: these various dharmas of opening and combining simply become the origin because they are situated in the remote origin; by analogy this should be understandable, yet to make it easy to see, it is explained again; it is simply that the Buddha first attained awakening in the origin and performed this instructional setting forth. Within the first, the single dharma, it likewise first explains opening and combining, and then concludes. In discussing opening and combining with reference to the two dharmas, regarding the statement that "originally it is the Tathāgatagarbha": this is the genuine substance of the Lotus, the principle of the single reality, and is therefore called a "storehouse" (garbha). Within the real principle, the dharmas of expedient and real of identical substance are fully contained, termed "half" and "full." Sentient beings do not understand, and for this reason the full containing the half is opened forth, as in the Prajñā section where the full is clarified in contrast to the half of the two vehicles. Furthermore, they still do not understand, and for this reason the full that refutes the half is further opened forth, namely the Vaipulya section, where what is expounded mostly refutes the two vehicles. Furthermore, they still do not understand, and the mere half is further opened forth, namely the teaching of the Deer Park. That which is called "two" is because the name "half" is established in contrast to "full." However, prior to the Lotus Sūtra, the name "half" did not exist; only upon arriving at sections such as the Lotus and Nirvāṇa, when the intention of the teachings was expounded, was it first called "half." The Deer Park is solely Hinayāna, and hence never establishes the name "half teaching"; the Vaipulya reprimands the Small Vehicle as having severed its portion, so what "half" could there be? In the Prajñā, when the wealth is entrusted, they still have no hope of claiming it, as it still belongs to another, so neither is it called "half." Just as in the world half-words can help to complete the full, it is therefore called "half." Now, taking this half to contrast with the full, it is likewise called "half"; this is opening the conceivable two from the inconceivable two. Now, combining the conceivable two, they return to the inconceivable two, and the inconceivable two is pure, unadulterated ghee.